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In The Age of Entitlement, Christopher Caldwell chronicles our increased willingness to eat our seed corn and inability to propagate the future. But the questions he raises require a treatment other than borrowing the frameworks of progressive theorists and drawing different conclusions that suggest an inescapable logic of racial resentment.
Physician-assisted suicide pithily and precisely names the act of a doctor prescribing a lethal drug at his terminally ill patient’s request. However, its advocates reject this name and propose euphemisms in its place, such as “death with dignity” and “end of life option.” These amount to advertisements for the disputed practice and ought to be rejected as imprecise, inaccurate, and jargonistic.
Reading recommendations from The Witherspoon Institute staff.
It’s a good thing, a vital thing, to consider what we’re willing to die for. What do we love more than life? To even ask that question is an act of rebellion against a loveless age. And to answer it with conviction is to become a revolutionary; the kind of loving revolutionary who will survive and resist—and someday redeem a late modern West that can no longer imagine anything worth dying for, and thus, in the long run, anything worth living for. This essay is adapted from a lecture delivered on October 11, 2019, for the Constitutional Studies Program at the University of Notre Dame.
Rather than a marketplace of influencers, perhaps what we truly desire—what we need—is to live in the company of men and women who have actually tasted and seen and can testify. These men and women, witnesses all, direct us neither to themselves, nor to their products, but to something that exists independently of both. That’s the mission of the Thomistic Institute.
The constitutional framers knew that not everyone would always agree on how other people exercised their fundamental rights, such as property and religious liberty, which was precisely why those rights were enshrined in the Constitution. However, modern progressives have sought to undermine that constitutional consensus.
The phenomenon of woke capitalism isn’t only about corporate America succumbing to progressive ideologies. It reflects deep confusion about the purpose of business and how commerce serves the common good.
Faced with a national educational disaster that permanently cripples so many of America’s neediest children’s life chances, it is not “anti-public school” to advocate for voucher experiments. It is true to our republican aspirations to enable at least some of these kids the chance to attend a private school.
The title of Yuval Noah Harari’s book, Homo Deus: A Brief History of Tomorrow, is misleading. While the book uses a future-oriented rhetoric, it is actually less about the future than it is about what the author takes to be the nature of life itself: namely, that we are all just bundles of algorithms.
What can keep today’s young evangelical searchers in the fold? Only the recognition that their own questing puts them squarely in the lineage of martyrs, mystics, monastics, and the whole “cloud of witnesses.”
A culture that substitutes lawn signs and slogans for moral substance can only be renewed by the rigor of Christian thought and the actions that flow from it.
Commercial surrogacy is the ultimate manifestation of the American neoliberal project of capitalist commodification of human life to create profit and fulfill the narcissistic desires of an entitled elite.
Fertility-awareness based methods of family planning are not only safe, economical, and effective. They also empower women and couples to understand, respect, and work with their bodies.
Facing an increasingly divided nation, the conservative movement must offer policies addressing the reality of life in urban centers.
Diversity is complex—much more so than our popular treatment of the subject suggests. Shallow thinking about diversity lends itself to a number of fallacies. If we desire a fruitful conversation about diversity, we first need to recognize—and reckon with—this complexity.
Despite arguments to the contrary, pro-lifers simply cannot support federal funding for Planned Parenthood. If the price for a seat at the public justice table is taxpayer funding for the nation’s leading abortion provider, it may be time to think about another table.
The same traits and tendencies that make Orthodox Jews appear uninvolved in political battles have also helped them preserve the belief that marriage is the union of one man and one woman.
The time has come. If senior faculty members don’t force the issue of justice for adjuncts, no one else will.
Third-party reproduction is pitched as a victory for all, a vehicle for creating beautiful families. But the process requires enticing marginalized women to undergo harmful procedures. Moreover, children are created, with no regard for the rights that other children enjoy, to satisfy the desires of wealthy adults.
As skeptics in Ireland feared and the naïve in the United States are now realizing, “marriage equality” inevitably leads to the push for “family equality” through third-party reproduction.
All those concerned about sexual exploitation must pull together and fight a two-front war against female and male dehumanization.
Same-sex parenting is not unique in the alternative family landscape. What is unique is encouraging an alternative parenting structure guaranteed to deny a child’s right to a biological parent.
One option for pro-marriage business owners: obey the law and serve gay weddings, but make it known publicly that you believe that the law forcing you to do this is unjust, needs to be changed, and is obeyed only out of your respect for law and the democratic process.